Essential Services of the Nichiren Lotus Sutra Faith

The Essential Services of the Nichiren Lotus Sutra Faith

Essential Services Auxiliary Practice [Part A Hoben-pon]

Note... Must chant Parts A and C or Parts A, B, and C at least once a day. May also chant any or all parts as many times as one wishes. May be chanted either in English or Sino-Japanese.

Part A

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Ho-ben-pon Dai-ni

Chapter Two, Expedient Means

Ni-ji Se-son

At the time the World Honored One peacefully and

Ju san-mai an-jo no ki

quietly arose from Samadhi and annonced to

Go Shari-hotsu Sho-but-chi-e

Shariputra, "The Wisdom of the Buddhas is Most Profound

jin jin mu-ryo Go chi-e mon

and immeasurable. The Gate of Their Wisdom is difficult to

nan-ge nan-nyo is-sai sho-mon

understand and difficult to enter. It is something that none

byaku-shi-butsu sho fu no chi

of the Shravakas and Pratyekabuddhas can understand

Sho I sha ga

What is the reason?

Butsu zo shin-gon hyaku

The Buddha formerly approached hundreds of thousands

sen man-noku mu-shu sho-butsu

of myriads of tens of millions of numberless Buddhas

Jingyo sho-butsu

exhaustively practiced

mu-ryo do-ho

the immeasurable Dharma Paths of the Buddhas,

Yu-myo sho-jin

being bold and effortful,

Myo-sho fu mon

and His Renown was Universally Heard.

Jo-ju jin jin mi zo u ho

It is difficult to understand the import of what He, having

Zui gi sho setsu

achieved the Most Profound, Unprecedented Dharma,

I-shu nan-ge

has preached following what is appropriate.

Shari-hotsu. Go ju jo butsu i rai

Shariputra. Since I attained Buddhahood, I have by

Shu-ju in-nen shu-ju hi-yu

various sorts of causes and conditions and various sorts of

Ko-en Gon-kyo

parables widely expounded the teaching expressed in

Mu-shu ho-ben

words, and by numberless expedients

In-do shu-jo

I have guded the masses of beings,

Ryo-re sho-jaku

causing them to leave attachments.

shi i sha ga Nyo-rai

What is the reason? The Tathagata

ho-ben chi-ken hara-mitsu

is fully possesses of all the

Kai i gu-soku

Paramitas of Knowledge and Vision and of expedience

Shari-hotsu. Nyo-rai chi-ken

Shariputra. The Knowledge and Vision of the Tathagata

Ko dai jin-mon

is vast and great, profound and far-reaching.

Mu-ryo mu-ge riki

Having the Immeasurable, the Unhindered, the Powers,

Mu sho i zen-jo ge-das-sam-mai

Fearlessness, Trance, Liberation, and Samadhi,

Jin nyu musai

He has profoundly entered the unbounded

Jo-ju is-sai mi zo u ho

He has achieved all the Unprecedented Dharmas.

Shari-hotsu. Nyo-rai

Shariputra. The Tathagata

no shu-ju fum-betsu

can variously assign

gyo setsu sho-ho

and skillfully preach the various dharmas,

Gon-ji nyu-nan

with words that are gentle and soft,

Ek-ka shu shin

causing the mass of minds to rejoice.

Shari-hotsu. shu yo gon shi

Shariputra. If we speak of it in essence, it is all

Mu-ryo mu-hen mi zo u ho

of the immeasurable, unlimited, unprecedented dharmas

Bus-shitsu jo-ju Shi. Sharihotsu.

that the Buddha has achieved. I will stop. Shariputra.

Fu shu bu setsu Shi i sha ga.

I should not preach any further. What is the reason?

Bus-sho jo-ju

That which the Buddha has achieved

Dai-ichi ke u nan-ge shi-ho

Is the rarest, difficult to understand Dharma.

Yui Butsu yo Butsu

Only a Buddha with a Buddha

Nan no ku-jin

can exhaustively penetrate

sho-ho jis-so

the Reality of the Dharmas.

[Sho i sho-ho

That is to say, the various Dharmas

Nyo ze so. Nyo ze sho. Nyo ze tai.

are Thus the Appearance, Thus the Nature, Thus the Essence,

Nyo ze riki. Nyo ze sa. Nyo ze in

Thus the Power, Thus the Action, Thus the Cause,

Nyo ze en. Nyo ze ka. Nyo ze ho.

Thus the Condition. Thus the Effect. Thus the Retribution

Nyo ze hom-matsu ku kyo to.]

and Thus the Ultimate Equality of the Original and the Last

[From Sho i sho-ho, to hom-matsu ku kyo to, it is repeated three times.]

Essential Services Auxiliary Practice [Part B Ju-ryo hon] -- optional

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Nyo-rai ju-ryo hon Dai ju-roku

Chapter Sixteen, the Measure of Life of the Tathagata

Ni-ji Butsu go

At that time the Buddha announced to the various

sho bo-satsu gyu is-sai dai shu

bodhisattvas as well as all the great assemblies

Sho zen nan-shi nyo-to

"Good sons. You should believe and understand

shin-ge Nyo-rai jo-tai shi go

the Tathagata's words of sincerity and truth."

Bu go dai-shu

Again he announced to the great assemblies,

Nyo-to shin-ge

"You should believe and understand

Nyo-rai jo-tai shi go

the Tathagata's words of sincerity and truth."

U bu go sho dai-shu

And again He announced to the various great assemblies,

Nyo-to shin-ge

"You should believe and understand

Nyo-rai jo-tai shi go

The Tathagata's words of sincerity and truth,"

Ze-gi bo-satsu dai-shu

At this time the great assembly of the bodhisattvas

Mi-roku i shu

with Maitreya at their head

gas-sho byaku butsu gon

pressed their palms together and addressed the Buddha,

Se-son Yui gan ses-shi

"World Honored One. We only pray that You would preach

Ga-to to shin-ju Butsu go

them. We will receive with faith the words of the Buddha."

Nyo-ze sam-byaku i

Having thus addressed Him thrice, they

Bu gon Yui gan ses-shi

again said, "We only pray that You would preach them.

Ga-to to shin-ju Butsu go

We will receive with faith the words of the Buddha."

Ni-ji Se-son

At that time the World Honored One

Chi sho bo-satsu

knowing that the various bodhisattvas

San sho fu shi

had thrice invited him without ceasing,

ni go shi gon Nyo-tai cho

announced to them, "You hear clearly about

Nyo-rai hi-mitsu jin-zu shi riki

the Tathagata's Hidden Secret Divine Pervasive Powers.

Is-sai se-ken ten-nin

The humans and devas

gyu a-shu-ra kai i

as well as asuras of all the worlds say,

Kon Shaka-muni Butsu

"The present Shakyamuni Buddha,

Shus-shaku-shi gu

having once gone forth from the palace of the Shakya Clan,

ko Ga-ya jo fu on

not far from the town of Gaya,

za o do-jo toku a-noku-ta-ra

seated at the palace of Enlghtenment

sam-myaku sam-bo-dai

has obtained Anuttara-samyak-sambodhi."

Nen zen nan-shi

However good sons.

Ga jitsu jo-butsu i-rai

since I truly attained Buddhahood

Mu-ryo mu-hen

it has been immeasurable, limitless

hyaku sen man-noku

hundreds of thousands of myriads of tens of millions

na-yu-ta ko

of nayutas of kalpas.

Hi nyo go-hyaku

For example, it is like five hundreds

sen man-noku

of thousands of myriads of tens of millions

na-yu-ta a-so-gi

of nayutas of asamkheyas

san-zen dai-sen se-kai

of great trichiliocosms

ke-shi u nin

and supposing there is a person

mat-chi mi-jin

who pulverizes them into dust atoms,

ka o to-bo

and having passed in the eastern direction

go-hyaku sen man-noku

five hunreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi koku

of nayutas of asamkheyas of countries,

nai ge ichi jin

he then drops one atom

nyo-se to gyo

and thus proceeding to the east

jin ze mi-jin

he would exhaust these dust atoms;

sho zen nan-shi o i un ga

you good sons, what is in your minds?

ze sho se-kai

Could one,

ka toku, shi-yui kyo-ke

reflecting on and calculating these worlds,

chi go shu fu

know their number or not?"

Mi-roku Bo-satsu to

The Bodhisattva Maitreya and the others

ku byaku butsu gon

together addressed the Buddha,

Se-son. Ze sho se-kai

"World Honored One. These various worlds

Mu-ryo mu-hen

are immeasureable and limitless; they are not something

Hi san-ju sho chi

which numerical reckoning understands; likewise they

Yaku hi shin riki sho gyu

are not something which the power of the mind can reach.

Is-sai Sho-mon Byaku-shi Butsu

All Shravakas and Pratyekabuddhas

I mu-ro chi

reflecting with their Wisdom-Without-Outflow

fu no shi-yui chi go gen shu

cannot know their numerical limit.

Ga-to ju

Though we abide

A yui ot-chi ji

in the stage of Avivartika(Non-backsliding),

o ze ji chu

in this matter

yaku sho fu datsu se-son.

It is something we cannot attain to. World Honored One

Nyo-ze sho se-kai

Worlds such as these

mu-ryo mu-hen

are immeasurable and limitless."

Niji Butsu go

At that time the Buddha announced

dai bo-satsu shu

to the assembly of great bodhisattvas,

Sho zen nan-shi

You good sons,

Kon to fu-myo

Now I am going to proclaim

sen-go nyo-to ze sho se-kai

to you with clarity: Of these various worlds,

nyaku jaku mi-jin

if one took the ones to which atoms adhered

gyu fu jaku sha

as well as those to which they did not adhere

jin-ni i jin

and completely made atoms of them

ichi jin ik-ko

with one atom as one kalpa,

ga jo-butsu i-rai

the time since I attained Buddhahood

bu ka o shi

surpasses these

hyaku sen man-noku

by hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi ko

of nayutas of asemkheyas of kalpas.

ji ju ze rai ga jo zai shi

since then I have been ever in this

Sha-ba se-kai sep-po kyo-ke

Saha World preaching the Dharma and convertiing.

yaku o yo sho

Likewise elsewhere

hyaku sen man-noku

in hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi koku

of nayutas of asemkheyas of countries

do-ri shu-jo

I have guided and benefitted the mass of beings. You good

Sho zen nan-shi O ze Chu-ken

sons. During this intermediate time I have preached

Ga setsu Nen-to But-to

as the Buddha Nento(Dipamkara) and others. And,

U bu gon go nyu o ne-han

furthermore, I have also said they have entered Nirvana.

nyo-ze kai i ho-ben fum-betsu

All such as these I have distributed by expedients

Sho zen nan-shi nyaku u shu-jo

You good sons. If there are beings

rai shi ga sho

who come to where I am,

ga i Butsu gen

I contemplate by means of the Buddha Eye

kan go shim to

the sharpness or dullness

sho kon ri don

of their various faculties of faith and so on

zui sho o do

and, in accordance with how they should be saved,

sho-sho ji setsu myo-ji fu do

everywhere I preach my name to be different

nen-ki dai sho

and my age to be great or little,

yaku bu gen gon

and, furthermore, I also manifest myself and say

to nyu ne-han

'I am going to enter Nirvana',

u i shu-jo ho-ben

and, furthermore by various types of expedients

setsu mi-myo ho

preaching the Subtle Dharma

no ryo shu-jo

I have been able to cause the mass of beings

kok-kan-gi shin Sho zen nan-shi

to give rise to joyful minds. You good sons.

Nyo-rai ken sho shu-jo

When the Tathagata sees that the masses of beings

gyo o sho-bo

are those who rejoice in the Lesser Dharma,

toku hatsu ku ju sha

poor in virtues, heavy with defilement,

i ze nin setsu

for these people I preach

ga sho shuk-ke toku a-noku-ta-ra

that when I was young I went forth from the household life

sam-myaku sam-bo-dai

and obtained Anuttara-samyak-sambodhi.

Nen ga jitsu jo-butsu i-rai

But the time since I really attained Buddhahood

Ku on nyaku shi

is as long ago and distant as that.

tan-ni ho-ben kyo-ke shu jo

It is just in converting the mass of beings by expedients

ryo nyu Butsu-do

and causing them to enter the Buddha Way

sa nyo ze setsu Sho zen nan-shi

that I create such a preaching as this. You good sons.

Nyo-rai sho en kyo-den

The Sutra Canons which the Tathagata expounds

kai i do datsu shu-jo

are all for saving and liberating the mass of beings.

waku setsu ko shin

I either preach my own body

waku set-ta shin waku ji ko shin

or preach the body of another or show my own body

waka ji ta shin waku ji ko ji

or show the body of another or show my own matter

waku ji ta ji sho sho gon-setsu

or show the matter of another. The various words I preach

kai jip-pu ko sho i sha ga

are all true and not empty. What is the reason?

Nyo-rai nyo jit-chi ken

The Tathagata knows and sees the appearance

san-gai shi so

of the Three Worlds in accordance with reality:

mu u sho-ji

there is no Birth-and-Death,

nyaku tai nyaku shutsu

whether backsliding or emerging;

yaku mu zai se

likewise there is neither existence in the world

gyu metsu-do sha hi jitsu hi ko

nor extinction; they are not real; they are not void,

hi nyo hi i

they are not thus; they are not different.

fu nyo san-gai

It is not as the Three Worlds

ken-no san-gai nyo shi shi ji

see the Three Worlds. In such a matter as this

Nyo-rai myo ken

the Tathagata sees clearly

mu u shaku-myo i sho shu-jo

and is without error. Because the various beings

u shu-ju sho

have distinctions of various types of natures

shu-ju oku-so fun-betsu ko

and various types of recollections, I, desiring

yoku ryo sho sho zen-gon

to cause various good karmic roots to be produced

i nyak-kan in-nen

by means of considerable causalities,

hi-yu gon-ji shu-ju sep-po

parables, and words, preach various kinds of dharmas:

sho-sa butsu-ji

The work of the Buddha which I perform

mi zo zam-pai

I have never once abandoned even for a brief time.

nyo-ze ga jo-butsu i-rai

Thus the time since I attained buddhahood

jin dai ku on ju-myo mu-ryo

is very great, long and distant. My life is immeasurable

a-so-gi ko

asemkheyas of kalpas

jo-ju fu metsu

and I abide forever and am not extinguished.

sho zen nan-shi

You good sons. The life which I

ga hon gyo bo-satsu do

achieved by originally practicing the bodhisattva way

sho jo ju-myo kon yu mi jin

is not yet extinguished

bu bai jo shu

and it is twice the above number.

nen gon hi jitsu metsu-do

However, though it is not now real extinction,

ni ben sho gon to shu metsu-do

yet I thereupon proclaim, I am going to take extinction.'

Nyo-rai i ze ho-ben

the Tathagata thus converts

kyo-ke shu-jo sho i sha ga

the masses of beings by expedients. What is the reason?

nyaku butsu ku ju o se

If the Buddha were to abide for a long time in the world,

haku toku shi nin fu shu zen-gon

people of poor virtue would not plant good karmic roots

Bin gu ge sen

Being poor and lowly

ton jaku go yaku

and greedily attached to the five desires

nyo o oku-so

they would fall into the midst of the net of thought

mo ken mo-chu nyak-ken Nyo-rai

and wrong views. If they saw the Tathagata

jo zai fu metsu

ever present and not extinguished

ben ki kyo shin

they would then give rise to arrogant licentiousness

ni e en dai fu no sho o

and nourish a disdainful idleness and could not produce

nan-zo shi so

the thought that I am difficult to encounter

ku-gyo shi shin ze ko nyo-rai

nor the mind of reverence. For this reason the Tathagata

I ho-ben zetsu bi-ku to chi

preaches by expedience. The Bhikshus should know:

sho-butsu shu-se

it is difficult to encounter

nan ka chi-gu

the Buddhas' coming forth in the world."

sho i sha ga sho haku toku nin

What is the reason? Of the various people poor in virtue,

ka mu-ryo

having passed through immeasurable hundreds of

hyaku sen man-nok-ko

thousands of tens of thousands of tens of millions of

waku u ken butsu

kalpasthere are those who see the Buddha

waku fu ken sha i shi ji ko

and those who do not see. Because of this fact

ga sa ze gon sho bi-ku

I say these words: Bhikshus!.

Nyo-rai nan ko tok-ken

It is difficult to be able to see the Tathagata."

shi shu-jo to mon nyo ze go

These beings having heard such words

hit-to sho o

will necessarily produce

nan-zo shi zo

the thought that I am difficult to encounter

shin-ne rem-bo katsu-go

and nourish affectionate longing in their hearts

o butsu ben shu sen-gon

and adoring the Buddha, will then plant good karmic roots.

ze ko Nyo-rai sui fu jitsu metsu

For this reason although the Tathagata is not extinct

ni gon metsu-do u zen nan-shi

yet He says that He is extinct. Furthermore, good sons,

sho-butsu nyo-rai

with the various Buddhas, the Tathagatas,

ho kai nyo ze

the Dharmas all are thus.

i do shu-jo

Because they are for saving the masses of beings

kai jip-pu ko

they are all true and not empty.

Hi nyo ro i chi-e so datsu

It is like an excellent Physician, wise and perspicacious.

myo ren ho-yaku

evidently practiced in prescriptions

zen ji shu byo go nin

and skillful in curing the multitude of illnesses.

ta sho shi-soku nyaku ju ni ju

that person has many sons whether ten, twenty,

nai-shi hyaku shu

and even as much as a hundred or more

i u ji en

Because there are conditions in his affairs,

on shi yo koku sho shi o go

he goes far off to another country. The children later

on ta doku-yaku

drink another's poison drugs, the poison

yaku hotsu mon-ran

becomes evident and they are in agony and confusion,

en-den u ji ze-ji go bu

rolling over on the ground. At this time the father

ken rai ki ke

comes back and returns to his house.

sho shi on doku

Among the children, having drunk the poison,

waku ship-pon shin

there are some who have lost their original minds

waku fu shis-sha

and some who have not lost them

yo ken go bu kai dai kan-gi

Seeing their father from afar, they all rejoice greatly

hai ki mon jin

and, bowing and kneeling, made inquiry:

zen-nan-non ki

'Well have you returned in safety.

ga to gu chi

We are foolish and stupid

go buku doku yaku

and by mistake have swallowed poison drugs.

gan ken ku-ryo kyo shi ju-myo

We request that you cure us and give us further life.'

bu ken shi to ku no nyo ze

The father seeing the children in agony like this,

e sho kyo-bo

seeks according to various prescriptions

gu ko-yaku so shiki ko mi mi

good medicinal plants which all are fully endowed

kai shitsu gu soku

with color, fragrance, and beautiful taste,

to shi wa go

and pounding and sifting, he combines them

yo shi ryo buku

and gives it to his children and has them swallow it,

ni sa ze gon shi dai ro yaku

pronouncing these words: This great excellent medicine

shiki ko mi mi

is all fully endowed

kai shitsu gu soku

with color, fragrance, and beautiful taste.

nyo-to ka buku

You should swallow it.

soku jo ku no

It will rapidly eliminate your agonizing sufferings

mu bu shu gen

and you will have no sorrows." Those

go sho sho chu fu shis-shin ja

among the various children who have not lost their minds

ken shi ro yaku shiki ko gu ko

see that this excellent medicine is good in both color and

soku ben buku shi

fragrance and at once swallow this,

byo jin jo yu

their illness is completely eliminated and they are cured.

yo shis-shin ja

As to the remainder who have lost their minds,

ken go bu rai

although on seeing their father coming

sui yaku kan-gi mon jin

they also rejoice and make inquiries

gu shaku ji byo

and request him to heal their illness,

nen yo go yaku

yet when he gives them the medicine,

ni fu ko buku

they are unwilling to swallow it.

shi i sha ga

What is the reason? It was

dok-ke jin nyu

because, since the influence of poison has penetrated

ship-pon shin ko

deeply and has made them lose their original minds, they

o shi ko shiki ko yaku

said to themselves about this medicine with good color

ni i fu mi bu sa ze nen

and fragrancethat it is not beautiful. The father forms this

shi shi ka min i doku sho chu

thought: 'These children should be pitied, ruined by the

shin kai ten-do

poison, their minds are all wrong-headed.

sui ken ga ki

Although they saw me and rejoiced

gu shaku ku ryo

and sought to be saved and cured,

nyo ze ko yaku

a good medicine such as this

ni fu ko buku

they were not willing to swallow.

ga kon to setsu ho-ben

I now am going to set up an expedient

ryo buku shi yaku

to cause them to swallow this medicine.'

soku sa ze gon

Thereupon, he speaks these words:

nyo to chi ga kon sui ro

'You should know i am now decrepit and old

shi ji i ji

and the time of my death has already arrived.

ze ko ro yaku kon ru zai shi

This good, excellent medicine now I leave here. You should take and swallow it.

mot-tsu fu sai

Do not worry that you will not be cured.'

sa ze kyo i

Having given these instructions,

bu shi ta koku

he again goes to another country.

ken shi gen go

He sends a messenger to return and announce:

nyo bu i shi ze ji sho shi

Your father is already dead.' At that time the children

mon bu hai so

having heard that their father has departed in death,

shin dai u no ni sa ze nen

are greatly troubled in mind and form this recollection:

nyaku bu zai sha ji min ga-to

'If our father were here, he would take pity upon us

no ken ku go kon ja sha ga

and save and protect us. Now he has left us

on sa ta koku

and died in another country far away.'

ji yui ko ro

They think themselves to be orphaned and exposed

mu bi ji ko

and to have no further refuge.

jo e hi kan shin zui sho go

Ever nourishing sad feelings, their minds at last awaken

nai chi shi yaku

and they recognize this medicine

shiki ko mi mi

was beautiful in color and fragrance, and taste

soku shu buku shi

and at once take and swallow it.

doku byo kai yu

The illnesses from the poison are all cured.

go bu mon shi

When the father hears that the children

chi toku sai jin ben rai ki

were already able to be cured, he then comes back shortly

gen shi ken shi sho zen nan-shi

all lets all of them see him. Good sons!.

o i un ga ha u nin no

How is it in your opinions: could there be a person who

ses-shi ro i

could declare this excellent physician

ko mo zai fu hot-cha se-son

guilty of vain falsehood or not?' 'No World Honored One.'

Butsu gon ga yaku nyo ze

The Buddha said, 'I am also like this:

jo-butsu i rai

since I attained Buddhahood,

mu-ryo mu-hen

it has been immeasurable, boundless

hyaku sen man-noku

hundreds of thousands of myriads of tens of millions

na-yu-ta a-so-gi ko

of nayutas of asamkheyas of kalpas.

i shu-jo ko i ho-ben riki

For the sake of beings, by the power of expedience

Gon to metsu-do

I say, 'I am about to become extinct.'

yaku mu u no

Yet again there are none who can

nyo ho setsu ga

declare according to the Dharma

ko mo ka sha

that I am guilty of vain falsehood."

ni-ji se-son

At that time the World Honored One,

yoku ju sen shigi

desiring to expound again this doctrine,

ni setsu ge gon

preached verses saying:

Essential Services Auxiliary Practice [Part C Jiga-ge]

Myo-ho Ren-ge Kyo

Sublime Dharma of the Lotus Flower Sutra

Nyo-rai ju-ryo hon Dai ju-roku

Chapter Sixteen, the Measure of Life of the Tathagata

ji ga toku butsu rai

Since I obtained Buddhahood the number

sho kyo sho kos-shu

of kalpas that have passed is immeasurable

mu-ryo hyaku sen man

hundreds of thousands of myriads of tens of

oku sai a-so-gi

millions of quintillians of asemkheyas. I have

jo sep-po kyo-ke

ever been preaching the Dharma, teaching and

mu-shu oku shu-jo

converting numberless tens of millions of beings,

ryo nyu o butsu-do

Causing them to enter the Buddha Way;

ni-rai mu-ryo ko

Since then it has been immeasurable kalpas.

I do sho-jo ko

For the sake of the masses of beings

ho-ben ge ne-han

By expedience manifest Nirvana,

ni jitsu fu metsu-do

Yet in reality I do not become extinct;

jo ju shi sep-po

I ever abide here preaching the dharma,

ga jo ju o shi

Although I ever abide here,

I sho jin-zu riki

By various Divine Pervasive Powers

ryo ten-do shu-jo

I cause the wrong-headed masses of beings,

sui gon ni fu ken

Though close by, not to see me.

shu ken ga metsu-do

The masses see My Extinction,

ko kuyo sha-ri

And widely make offering to my relics,

gen kai e rem-bo

And all of them, nourishing affectionate longing,

ni sho katsu-go shin

Produce the mind of adoration. When the masses

shu-jo ki shim-buku

of beings have already submitted and believed,

shichi jiki i nyu nan

Are simple and upright with minds gentle and pliant

is-shin yoku kem-butsu

and with single mind desire to see the Buddha,

fu ji shaku shim-myo

Not sparing their bodily lives, At that time I as

ji ga gyu shu so

well as the assemblies of monks together come

ku shutsu Ryo-ju-sen

forth at the Spiritual Eagle Mountain(Ryojusen)

ga ji go shu-jo

I at that time say to the masses of beings,

jo zai shi fu metsu

'I am ever here, not extinguished.'

I ho-ben riki ko

Yet by the power of expedience

gen u metsu fu metsu

I manifest extinction and non-extinction.

yo koku u shu-jo

When in other countries there are masses of

ku-gyo shin-gyo sha

beings, those who reverence and believe

ga bu o hi chu

with joy. I likewise among them

i setsu mu-jo ho

preach the Supreme Dharma for their sake.

nyo-to fu mon shi

You, not hearing this,

tan-ni ga metsu-do

Merely say to yourselves that I am extinguished,

ga ken sho shu-jo

When I see the masses of beings,

motsu zai o ku kai

They are drowning in the sea of suffering.

ko fu i gen-shin

Therefore I do not manifest My Body,

ryo go sho katsu-go

To cause them to produce adoration.

in go shin rem-bo

Because of their hearts' affectionate longing

nai shutsu i sep-po

Then I come forth and preach the Dharma for

jin-zu riki nyo ze

them. My Divine Pervasive Powers are like this

O a-so-gi ko

For Asemkheya[countless number] of kalpas

jo zai Ryo-ju-sen

I have ever been at the Spiritual Eagle Mountain(Ryojusen).

gyu yo sho ju-sho

As well as at various other abodes,

shu-jo ken ko jin

The masses of beings see the kalpas exhausted,

dai ka sho sho ji

When they are burned by the great fires;

ga shi do an-non

This land of mine is peaceful and secure;

ten nin jo ju-man

Gods and humans ever fill it. corrects

on rin sho do kaku

and forests and various halls and pavilions,

shu-ju ho sho-gon

With various types of jewels adorned; On the

ho ju ta ke ka

jewelled trees many flowers and fruit, Wherein

shu-jo sho yu raku

the masses of beings take their pleasure

sho ten kyaku ten ku

and rejoice. The gods strike the celestial drums,

jo sa shu gi-gaku

Ever making instrumental music.

u man-da-ra ke

Raining mandara flowers. Scattering them

sam-butsu gyu dai-shu

Over the Buddha and the great assemblies.

ga jo-do fu ki

Though My Pure Land is not destroyed,

ni shu ken sho-jin

Yet the masses see it burned up,

u-fu sho ku-no

Worrisome fears and agonizing sufferings

nyo ze shitsu ju-man

And such things all filling it up. These

ze sho zai shu-jo

beings of various sins, Because of the causes

i aku go in-nen

and conditions of their evil karma, Though

ka a-so-gi ko

they pass through asemkheyas of kalpas,

fu mon sam-bo myo

Do not hear the name of the Three Jewels.

sho u shu ku-doku

Those who have performed merit,

nyu-wa shichi jiki sha

Who are gentle and pliant, simple and upright,

sok-kai ken ga shin

Then all see my body.

zai shi ni sep-po

Staying here, preaching the Dharma.

waku ji i shi shu

Sometimes for these masses I preach the

setsu butsu ju mu-ryo

Buddha's Life is immeasurable. To those who

ku nai ken bus-sha

see the Buddha only after a long time, I preach

I setsu butsu nan chi

for them the Buddha is difficult to encounter.

ga chi riki nyo ze

The power of My Wisdom is like this;

e-ko sho mu-ryo

The illumination of the Light of My Wisdom is

ju-myo mu-shu ko

immeasurable; My Lifespan is immeasurable

ku shu go sho toku

kalpas; It is what I obtained by performing the

nyo-to u chi sha

karmas for a long time. You those who have

mot-to shi sho gi

wisdom, Do not produce doubts about this. You

To dan ryo yo jin

should cut them off and cause them to end forever:

Butsu go jip-pu ko

The Buddha's Words are true and not empty.

nyo i zen ho-ben

It is like the physician by skilled expedience

i ji o shi ko

for the sake of curing his children gone mad,

jitsu zai ni gon shi

Though in reality he exists, yet he says he dies,

mu no sek-ko mo

and there are none who can declare it is a vain

ga yaku i se bu

lie: I likewise am the Father of the World. The

ku sho ku gen sha

One who saves from the various sufferings and

I bom-bu ten-do

travails. Because the unenlightened worldlings are

jitsu zai ni gon metsu

wrong-headed, though in reality I exist, I say I am

I jo ken ga ko

extinguished; because by seeing my constantly,

ni sho kyo-shi shin

They would produce an arrogant and licentious

ho-itsu jaku go yaku

mind, Self-abandoned, attached to the five

da o aku-do chu

desires, And would fall among the Evil Ways of

ga do chi shu-jo

Rebirth. I ever know the masses of beings

gyo do fu gyo do

Proceeding on the Way or not proceeding on the

zui o sho ka do

Way; according to what will save them,

i ses-shu-ju ho

I preach for them all sorts of Dharmas.

mai ji sa ze nen

I Myself ever form this thought:

i ga ryo shu-jo

'By what shall I cause the masses of beings

toku nyu mu-jo do

To be able to enter the Supreme Way

soku jo-ju bus-shin

And rapidly achieve the Buddha Body?'

The Essential Services of the Kempon Hokke [The Principle Practice]

Namu Myoho renge kyo

Namu Myoho renge kyo

Namu Myoho renge kyo

(Chanting the Daimoku Namu Myoho renge kyo with utmost devotion for two minutes to three days or more at the believer's discretion)

(We may initiate and/or conclude the service by reciting aloud various passages of the Lotus Sutra and/or writings of Nichiren Daishonin).